^{17}καὶ αὐτὸς ἔστιν πρὸ πάντων, καὶ τὰ πάντα ἐν αὐτῷ
17. καὶ αὐτος κ.τ.λ.] ‘_and HE IS before all things_’: comp. Joh. viii.
58 πρὶν Ἀβραὰμ γενέσθαι, _ἐγὼ εἰμὶ_ (and perhaps also viii. 24, 28,
xiii. 19). The imperfect ἦν might have sufficed (comp. Joh. i. 1), but
the present ἔστιν declares that this pre-existence is absolute
existence. The ==αυτοϲ εϲτιν== here corresponds exactly to the ==εγω
ειμι== in St John, and this again is illustrated by Exod. iii. 14. The
verb therefore is not an enclitic, but should be accentuated ἔστιν. See
Basil _adv. Eunom._ iv (I. p. 294) ὁ ἀπόστολος εἰπών, Πάντα δι’ αὐτοῦ
καὶ εἰς αὐτὸν ἔκτισται, ὤφειλεν εἰπεῖν, Κὰι αὐτὸς _ἐγένετο_ πρὸ
πάντων, εἰπὼν δὲ, Καί αὐτὸς _ἔστι_ πρὸ πάντων, ἔδειξε τον μὲν ἀεὶ
ὄντα τὴν δὲ κτίσιν γενομένην. The αὐτός is as necessary for the
completeness of the meaning, as the ἔστιν. The one emphasizes the
_personality_, as the other declares the _pre-existence_. For this
emphatic αὐτός see again ver. 18; comp. Ephes. ii. 14, iv. 10, 11, 1
Joh. ii. 2, and esp. Rev. xix. 15 καὶ αὐτὸς ποιμανεῖ ... καὶ αὐτὸς
πατεῖ. The other interpretation which explains πρὸ πάντων of superiority
in rank, and not of priority in time, is untenable for several reasons.
(1) This would most naturally be expressed otherwise in Biblical
language, as ἐπὶ πάντων (e.g. Rom. ix. 5, Eph. iv. 6), or ὑπὲρ πάντα
(Eph. i. 22), or ὑπεράνω πάντων (Eph. i. 21, iv. 10). (2) The key to the
interpretation is given by the analogous words in the context, esp.
πρωτότοκος, vv. 15, 18. (3) Nothing short of this declaration of
absolute pre-existence would be adequate to introduce the statement
which follows, καὶ τὰ πάντα ἐν αὐτῷ συνέστηκεν.
πρὸ πάντων] ‘_before all things_.’ In the Latin it was translated ‘ante
omnes,’ i.e. thronos, dominationes, etc.; and so Tertullian _adv. Marc._
v. 19 ‘Quomodo enim ante omnes, si non ante omnia? Quomodo ante omnia,
si non primogenitus conditionis?’ But the neuter τὰ πάντα, standing in
the context before and after, requires the neuter here also.
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